Rastafarianism Rastafarianism Keywords: Rastafarianism, Rasta, Rastafari, Ethiopianism, Africanists, Jamaica, Selassie, dreadlocks I. Abstract In the early 1930ï¿½s religious and social movement called Rastafarianism evolved in Jamaica.ï¿½ Rastas sought to provide a voice for the poor Blacks in Jamaica by encouraging resistance to oppressive societal structures.ï¿½ At the core of their belief is the re-interpretation of the Hebrew Bible with a focus on Blacks as Godï¿½s chosen race, and the belief that the true Messiah comes to us as Emperor Haile Selassie Iï¿½ (Ras Tafari) of Ethiopia.ï¿½ï¿½ Through extensive spoken discourse, the Rastafarians aim to clarify the Western misinterpretation of the Bible, so as to spread the true word and fight against the unjust hierarchy of Western culture (collectively called Babylon).ï¿½ In the meantime, Rastafarians await a time of repatriation of Blacks and a return to Ethiopia, qua Africa, of its rightful ruling status. II.

Scope and Purpose of the System Rastafarianism is an afro-centric religious and social movement based in the Caribbean island of Jamaica.ï¿½ Stemming from the roots of Rastafari in rising against the post-colonial oppression of poor blacks, Rastas typically come from disadvantaged backgrounds. Especially difficult economic hardships in Jamaica saw a distinctive rise in the movementï¿½s following.

At the time of Jamaicaï¿½s independence in the 1960ï¿½s, virtually all Rastafarians were members of the 79 percent of the population classified as lower class (Waters, 50).ï¿½ In the past few decades, however, especially through the influence of Reggae music, the movement has gained a more international and cosmopolitan following.ï¿½ï¿½ï¿½ Although a largely unorganized group, the Rastafarians unite on a few central beliefs: a strong belief in the beauty of black peopleï¿½s African heritage; the belief that Ras Tafari Haile Selassie I, emperor of Ethiopia, is the Biblical Messiah; belief in repatriation to Ethiopia, the true home and redemption of black people; and belief in the eventual fall of ï¿½Babylonï¿½, the corrupt world of the white man, and a reversal in the slavery-based societal hierarchy (Murrell, 5).ï¿½ The Rastas believe that the Bible is the history of the African race, taken by Europeans at the time of enslavement and deliberately mistranslated in an effort to deceive the slaves (Waters, 4

7).ï¿½ The system encourages black people to free their minds from the shackles of the existing social hierarchy, and take their place as the true leaders that God (Jah) intended them to be.ï¿½ Many symbols of the Rastafarian arise from their interpretation of the Bible and the ideal of Ethiopia as ï¿½Zionï¿½, the Promised Land.ï¿½ The most noticeable are the long, uncombed locks by which they are readily identified (Waters, 48).ï¿½ This tradition stems from: the laws of the Nazarites that forbid cutting hair [1] ; the style of Ethiopian tribal warriors and priests; and as a symbol of the lionï¿½s mane.

These locks also serve as a mystical link or ï¿½psychic antennaï¿½, connecting Rastas with God and his mystical power, or ï¿½earthforceï¿½, which is immanent in the universe (Murrell, 32).ï¿½ï¿½ Other symbols are those of Ethiopia, including the national colors (red, green and gold) as well as the lion that appears on the countryï¿½s flag.ï¿½ The ritual smoking of marijuana (ganja) also plays an important role in Rastafarian life.ï¿½ This ï¿½holy herbï¿½ is highly valued for its physical, psychological and therapeutic powers (Murrell, 354).ï¿½ Language also forms an important Rasta symbol.ï¿½ Although Rastas often speak Jamaican dialect, called ï¿½patoisï¿½, they have developed a subdialect to take a further step away from Standard English (Chevannes,167).ï¿½ Many of these patterns of speech carry moral or social implications related to the Rasta world-view.ï¿½ For example, the Rasta uses ï¿½out

ernationtionalï¿½ instead of ï¿½internationalï¿½ to emphasize their feelings that the rest of the world lies outside their realm.ï¿½ a.

Sources and Criteria of Valid Knowledge The Bible serves as the official source of knowledge in the Rastafarian movement.ï¿½ Rastas take Biblical study very seriously and spend much time citing and discussing scriptural passages (Murrell, 326).ï¿½ They believe these scriptures tell the true story of the black manï¿½s history, present and future, and feel that Christian ministers have misled people by providing incorrect interpretations of the Bible, especially in the use of the Bible to justify slavery (Chevannes, 116).ï¿½ Rastas have moved beyond the identification of Blacks in biblical text, and go on transform themselves into the very Israelites in the Bible (Murrell, 353).

Further proof of this interpretation of the Bible came with the crowning of Haile Selassie as Emperor Haile Selassie (Power of the Trinity) I, the Conquering Lion of the Tribe of Judah, Elect of God, King of Kings, of Ethiopia.ï¿½ To the Rastafarians, this was the fulfillment of Old Testament prophecy (Murrell, 159).ï¿½ The true Messiah was not Jesus of Nazareth, but Emperor Selassie, the descendant of King Solomon, and thus a living man of the house of David ï¿½ exactly as the Old Testament foretold (Waters, 2).ï¿½ On the other hand, many see Selassie as the second coming of the Messiah. Some have even claimed to see indentations in his hands as a sign of his crucifixion.ï¿½ Aside from the Bible, Rastafarians have published other ï¿½official documentsï¿½.

These include works such as The Promised Key, The Living Testament of Rasta-for-I and The Holy Piby (Murrell, 391).ï¿½ One must still realize that even though forms of their theological thought have surfaced in the literature, the Rastasï¿½ theological ideas have not been formalized.ï¿½ Scholars tend to agree that no central doctrine, formal or informal, exists.ï¿½ This comes to us as no surprise, as the Rastafarian advocates liberation from the oppression of organized systems.ï¿½ Instead, persons should engage in ï¿½appropriate reflection and interpretation of their experience, and arrive at personal conviction and conclusions of their beliefï¿½ (Murrell, 391).ï¿½ b. Methods of Inquiry The Rasta views the Bible in search of materials that favor the hermeneutics of Blackness.ï¿½ Most have no formal training in theology or knowledge of the original languages of the Bible.ï¿½ In reality, some Rastas are barely literate.

Yet, their creativity sheds new light upon the stories and personalities represented in the Bible.ï¿½ Key to understanding Rastafarian theology is their interpretation of ï¿½Babylonï¿½ and ï¿½Zionï¿½.ï¿½ In the Bible, the ancient city of Babylon represents the main oppressor of the people of God, whereas Zion is the Promised Land they will inhabit after their release from oppression.ï¿½ï¿½ï¿½ Rastafarians have extended the idea of Babylon from a literal place to an entire system of oppression and domination.ï¿½ They believe that the spirit of Babylon survives as an oppressive force in modern-day political and economic systems and institutions in the West generally, particularly in Jamaica (Murrell, 25).ï¿½ Zion, on the other hand, represents freedom from the Babylonian System.ï¿½ To the Rasta, Ethiopia is the Promised Land to which they will return someday.ï¿½ When Babylon crumbles, the existing system will be reversed, and Ethiopia will take her rightful place as the ruling state.

ï¿½The primary methods of inquiry in Rastafarian thought are called ï¿½groundingï¿½ and ï¿½reasoningï¿½.ï¿½ Grounding refers to an event (a ï¿½grounationï¿½) where Rastas come together to smoke marijuana and ï¿½reasonï¿½, that is, reflect on their faith, or on any current or historic event that impinges on their lives (Murrell, 355).ï¿½ These sessions may be informal gatherings, or planned meetings at specific locations.ï¿½ Somewhat more formal all-night gatherings sometimes take place, where in addition to ritual smoking and reasoning, drumming, chanting and feastings also mark the event (Murrell, 355).

Grounding also takes place at the ï¿½Nyahbinghiï¿½, a periodically held movement-wide assembly.ï¿½ The activities of Nyahbinghi serve to unleash the ï¿½earthforceï¿½ against those who have historically oppressed African people (Murrell, 356)ï¿½ï¿½ The modes of language evolved by the Rastafarians play an especially important part in the reasoning process.ï¿½ The most important is the use of ï¿½Iï¿½, the personal pronoun, in Rasta language, which often defies logic and confuses the outsider.ï¿½ï¿½ ï¿½Iï¿½ is the same to the Rasta as the Roman numeral I (signifying the first), which appears in the name of His Imperial Majesty (H.I.M) Haile Selassie I.ï¿½ They believe that each Rasta is a part of God (called ï¿½Iï¿½), and hence substitute ï¿½Iï¿½ for ï¿½meï¿½ and ï¿½mineï¿½, signifying that the Rasta is a part of God and hence another

 ï¿½Iï¿½ (Chevannes, 167).ï¿½ Everyone is an ï¿½Iï¿½, so they substitute ï¿½I and Iï¿½ for ï¿½weï¿½.ï¿½ ï¿½Iï¿½ also transforms other words such as ï¿½Iternalï¿½ (eternal), ï¿½Ireatorï¿½ (creator) and ï¿½Issemblyï¿½ (assembly).ï¿½ï¿½ï¿½ The Rastas have also made many other colorful transformations which express their views of society.

ï¿½Oppressionï¿½ becomes ï¿½downpressionï¿½ to signify the direction of the struggle.ï¿½ On the other hand, one ï¿½overstandsï¿½ instead of ï¿½understandsï¿½ since one gains knowledge.ï¿½ Language can also be used to express dislike for certain persons or institutions.ï¿½ ï¿½Politicsï¿½, one of the main components of Babylon, is called ï¿½polytricksï¿½, while political leader Edward Seaga, who they view as having lack of foresight, has earned the name ï¿½Blindï¿½agaï¿½ instead.ï¿½ Formal discourses of Rastafarian reasoning are rare, but can be found in a form of spoken word expression called ï¿½dub poetryï¿½ as well as in reggae music.ï¿½ c.

Institutions and Professional Structure One of the key ideals of the Rastafarian system of though is the lack of a formalized structure or hierarchy.ï¿½ As previously outlined, organized systems belong to Babylon, and therefore should be shunned.ï¿½ï¿½ No formal leadership hierarchy or orthodoxy structures exist in this non-homogenous movement.ï¿½ Many researchers see this as a positive characteristic of the movement, allowing the individual Rasta groups to enjoy a kind of freedom not often encouraged in many organized religious and secular movements (Murrell, 349).ï¿½ Even though formal organization fails to exist among Rastas as a whole, there are still distinct social structures within the movement.ï¿½ Firstly, we have the ï¿½own-builtï¿½ Rastas who share the foundational beliefs and attitudes of the movement, but do not belong to any particular group or organization.ï¿½ They focus on the individual ï¿½Iï¿½ level of consciousness and seek unity with Jahï¿½s ï¿½earthforceï¿½.ï¿½ This individual spirituality is the main emphasis of Rastafarian thought, as a personal relationship with God provides an understanding of the

 source of truth and life (Murrell, 352).ï¿½ ï¿½Housesï¿½ and ï¿½yardsï¿½ represent a more communal level of social organization among the Rastas.ï¿½ These are small, informal groups of Rastas whose members sustain an ongoing relationship (Murrell, 350).ï¿½ Houses often emerge where Rastas attach themselves to aï¿½ ï¿½leading brethrenï¿½ and gather to engage in ï¿½groundingï¿½ and ï¿½reasoningï¿½.ï¿½ These leading brethren are often seen as elders, not in a formal sense, but more as an inspirational leader.ï¿½ Rather than being attained through election, the position is conferred upon one who has an uncompromising commitment to and defense of the principles of Rastafari (willing to suffer persecution).ï¿½ This individual often possesses an extraordinary ability to expound the philosophy of Rastafarianism, called ï¿½speechifyingï¿½.ï¿½ More formal groups, called ï¿½mansionsï¿½ usually appear as communes led by charismatic leaders or voluntary

 organizations dedicated to the accomplishment of particular goals (Murrell, 351).ï¿½ Whereas ten to fifteen Rastas may comprise a house, mansions often have hundreds of members.ï¿½ These more formal groups fall into two categories ï¿½churchicalï¿½ and ï¿½staticalï¿½.ï¿½ Churchical groups focus on the development of Rastafarian culture and behavior, as well as the cultivation of African consciousness and lifestyle (Murrell, 351).ï¿½ Statical groups focus their interests on a commitment to social and political goals.ï¿½ Through these groups, the Rasta paved the way of social and political progress by giving a strong voice to the poor blacks in Jamaica.

IV. History The Rastafarian movement is indigenous to the Caribbean island of Jamaica.

Rastafarianism spawned from a combination of various forms of Africanist thought which prevailed in the late 19th and early 20th centuries.ï¿½ Its roots are to be found in the cultural, economic and political struggles of the Jamaican people in the post-emancipation years after 1838 (Murrell, 148).ï¿½ï¿½ The inspiration leading to the genesis of the movement in the 1930ï¿½s can be described as Messianic or millenarian in nature (Bisnauth, 185).ï¿½ This turning point was the crowning of Ras Tafari, the great-grandson of King Sahela Selassie of Shoa and son of Ras Makonnen, as Haile Selassie I, Emperor of Ethopia (then known as Abyssnia) on November 2, 1930 (Campbell, 70).ï¿½ Selassie would be the first black African leader to join the international community of Kings and Princes.ï¿½ This event would provide the catalyst for the formation of the Rastafarian movement, which had been brewing since the beginnings of African idealism

 in Jamaica.

The beginnings of the Rastafarian movement can be traced back to the teachings of Leonard P. Howell.ï¿½ Howell had just returned to Jamaica after being deported from Panama for grand larceny in 1932. He came to prominence when he formed the Ethiopian Salvation Society, proclaiming the message that ï¿½black people could not have two kings and that the only true king was Emperor Haile Selassieï¿½ (Campbell, 71).

His word quickly spread, as people embraced the strong anti-colonial message.ï¿½ These developments worried colonial authorities, leading to the eventual imprisonment of Howell and his Deputy, Robert Hinds in 1939.ï¿½ Other exponents of early Rastafarianism include Joseph Hibbert and Archibald Dunkley, both returning migrants.ï¿½ These three have the common bond of exposure to the system of Afro-American thought which focused on a eventual rise Africa (through Ethiopia) as world leader.ï¿½ Essential in the discussion of Africanist movements is the powerful influence of Marcus Garvey and his ï¿½Back to Africaï¿½ movement during the early 1900ï¿½s.ï¿½ Garvey, a committed Afrocentrist, underscored the need for Blacks to interpret their own history and control their destiny in Africa.ï¿½ He embraced the idea that Ethiopia was the ï¿½cradle of the black race and that its contributions to the development of civilization were paramount to the realization of racial equality for the black diasporaï¿½ (Murrell, 42).ï¿½ Garveyï¿½s thoughts played a significant role in the evolution of the

 Rastafarian movement.ï¿½ Rastafarians allege that Garvey predicted that ï¿½whenever a Black king in Africa, our redemption is nearï¿½ (Murrell, 44).ï¿½ With the belief in Garveyï¿½s ï¿½prophesiesï¿½, the teachings of those such as Howell, Hibbert and Dunkley, as well as social and political movements against colonialism, many were convinced that Selassie was truly the Messiah.ï¿½ Additionally, evidence from the interpretation of Biblical passages, especially with reference to Ethiopia, provided the Rastafarians with a solid foundation to support their faith.

Eventually, Rastafarians were not only linking themselves to Ethiopia, but also called themselves Nya men ï¿½ linking themselves to the anti-colonial Ugandan movement, Nyabingi, which called for ï¿½Death to Black and White Oppressorsï¿½ (Campbell, 72).ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ V.

Representative Examples of Argumentation As previous stated, there are few recorded examples of the Rastafarian insight into the nature of the world.ï¿½ Musical lyrics and spoken-word (dub poetry) provide us with the most common recordings of Rastafarian ï¿½reasoningï¿½.ï¿½ In an attempt to illustrate the way a Rasta views society, I will use a sample of the work of the greatest dub-poet of all time, Mutabaruka.ï¿½ His work is written in a combination of Jamaican English dialect with the use of Rasta sub-dialect commonly found in ï¿½speakifyingï¿½ (extended reasoning).ï¿½ The following excerpt from piece entitled ï¿½Nursery Rhyme Lamentï¿½ also shows the creativity associated Rastafarian thought (web, Mutabaruka Online).ï¿½ I have provided a translation following each verse for clarity.

Would run up the hill everyday Now they have running water But the water bill has gone up] everday dem woulda reincarnate humpty dumpty fi fall of de wall likkle bway blue who love to blow im horn to de sheep in the meddow likkle bway blue grow up now an de sheep dem get curried ina likkle cold suppa shap dang de street [everyday they would reincarnate humpty dumpty to fall off the wall Little Boy Blue Loved to play his horn for the sheep in the meadow Little Boy Blue had grow up And they made a curry (stew) with the sheep In the diner down the street] Here, Mutabaruka plays with social conventions using nursery rhymes. His tone is sarcastic and harsh (best brought out as one would hear him speak). He wants to show that the nursery rhymes we teach our children have nothing to do with the realities of the system (Babylon), and that we need to face the truth.

His writing style also leaves an open end for the listenerï¿½s personal introspection, possibly suggesting a starting point for ï¿½groundingï¿½ and ï¿½reasoningï¿½ session.ï¿½ VI. Suggested Position in Comparative Scales a. Tradition (1) ---. experience (10): 8 Whereas tradition plays a major role in passing down of the central teaching of Rastafarianism, the focus on the personal experience of the individual is more important. Once the follower has the basic tools (ideas) to work with, the person must have establish personalized link with Jah as a means to see the truth in the world ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ b. Centralized authority (1) ---ï¿½ decentralized authority (10): 9 The lack of emphasis on a centralized authority is one of the distinguishing marks of the Rastafarian movement.ï¿½ Centralized authority is viewed a part of the Babylon system, and therefore should be avoided. c. Emphasis on the invisible realm (1) ---.

visible realities (10): 7 The system does talk about the invisible ï¿½earth-forceï¿½ associated with God and the importance of connecting with this invisible force.ï¿½ However, unlike the Christian tradition, the focus lies not in reaching a heavenly home, but returning to Zion (Ethiopia) the Promised Land. ï¿½ d. Spiritual/moral goal (1) --- pragmatic objectives (10): 5 Rastafarianism has its spiritual and moral goals intimately tied up in pragmatic objectives.ï¿½ While aiming to reveal the eternal truths regarding how one should achieve healthy spiritual life, they also aim to bring about the advancement of black people through an appreciation of their African heritage.ï¿½ While being seemingly separate goals, the Rastafarian lifestyle (called ï¿½livityï¿½) intends to bring about both. e.

Primarily divine power (1) --- individual power (10): 5 The Rastafarian believes in the ultimate power of Jah (ï¿½Iï¿½) in the universe.ï¿½ Everything comes about through the hand of God.ï¿½ However, one must still bear in mind that the concept of ï¿½Iï¿½ ties each individual back to God.ï¿½ God is ï¿½Iï¿½, and everyone is a part of God ï¿½ therefore, everyone is ï¿½Iï¿½ also.ï¿½ï¿½ Secondary Sources Bisnauth, Dale.ï¿½ History of Religions in the Caribbean. ï¿½Trenton: Africa World Press, 1996. This text is useful for finding a concise explanation of the history of the Rastafarian movement.ï¿½ It is also helpful for comparing the origins of Rasta to other religious movements in the Caribbean. Campbell, Horace. Rasta and resistance : from Marcus Garvey to Walter Rodney.

Trenton: Africa World Press, 1987 Here, one can find details on the more social aspects of Rasta culture.ï¿½ This text focuses on the social reform aspect of the Rastafarian movement. Chevannes Barry. Rastafari: roots and ideology. Syracuse: Syracuse University Press, 1994. This text contains a basic overview of Rastafarian ideas and thought.ï¿½ It is well written and easily understood. Murrell, Samuel Nathaniel, William David Spencer, Adrian Anthony McFarlane and Clinton Chisholm, eds.ï¿½ Chanting down Babylon: the Rastafari reader.ï¿½ Philadelphia: Temple University Press, 1998. This text provides the most comprehensive coverage of the Rastafarian movement.ï¿½ It is a compilation of articles written by several different people concerning the major issues in the Rasta movement.ï¿½ This text proved the most helpful to me. Waters, Anita M. Race, class, and political symbols: Rastafari and reggae in Jamaican politics.ï¿½ New Brunswick: Transaction Books, c1985.

This text covers the mostly the political impact of the Rasta movement in Jamaica.ï¿½ It is especially useful for uncovering the afro-centric ideals of the Rastafari. [1] ï¿½All the days of the vow of his separation there shall not come razor upon his headï¿½ Numbers 6:5 KJV What is Rastafarianism? What is Rastafarianism? God's Simple Plan Of Salvation In Many Different Languages (30 languages so far) What is Rastafarianism? Rastafarianism is much more than an African Hippie movement. It is a religion that has roots that go back to Jamaica and the 1930s. Rastafarians believe the Messiah is Haile Selassie (hayï¿½ -lee sï¿½ -lahï¿½ -see), the last emperor of Ethiopia. As emperor, Selassie was actually called "Ras Tafari." One of the outgrowths of Rastafarianism is its heavy influence in Raggae music, which was made popular and gained worldwide recognition through the late Bob Marley.

According to 1995 statistics, Rastafarianism had some 180,000 adherents worldwide. 1 A documentary I saw a year or two ago showed how Rastafarianism was rapidly growing among people of all cultural and ancestral backgrounds. Early Rastafarians considered Selassie the living God who fulfilled a prophecy of Marcus Garvey. In the early 1900s, Garvey was an American black nationalist who tried to form a "back to Africa movement." He hoped this would culminate in the establishment of an independent African country made up of Americans who have African ancestry. Garveys prophecy reportedly said, "Look to Africa, where a black king shall be crowned, for the day of deliverance is near." 2 Those who heeded Garveys words and looked to Selassieor rather "Ras Tafari"withdrew from mainline Jamaican society. They also deemed traditional Christianity to be "white religion"and rejected it as such.

They also rejected Western culture because they considered it to be the modern "Babylon." Some Rastafarians also adopted ganja (i.e., marijuana) as their sacred "herb." Some Rasta extremists also turned to acts of violence to further their goals. 3 My personal investigation has revealed that Rastafarians consider smoking the "Holy Herb" to being filled with the Holy Spirit. The ancient Greeks and Romans held to similar concepts. They sought alcoholic intoxication at the Bacchanalian Festivals in order to become possessed by Bacchus (Roman) or Dionysius (Greek)the god of wine, revelry, orgies, and ecstasy.

Likewise, American Indians took peyote or mescaline while Timothy Leery took LSD to reach "spiritual highs." However, Paul stressed being "filled with the Holy Spirit" in contrast to the contemporary and ungodly religious practices of his day by saying; 18And be not drunk with wine, wherein is excess ( literally "unsavedness"); but be filled with the Spirit; 19Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; (Ephesians 5:1819) Rastafarians regard AfricaEthiopia in particularas the "Promised Land" of Moses. 4 They also view themselves as the true descendants of David and children of God as defined by the Old Testament. This may be partially due to the traditional belief, that in the 10th century B.C., the kingdom of Ethiopia was supposedly founded by Menelik I. Accordingly, Menelik was Solomons first son who was conceived by the Queen of Sheba. 5 This supposedly occurred when his mother visited Solomon in Israel.

Before she left Israel, 1 Kings 10:13 reports how, ". . . king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants." Some have suggested by interpolation that her "desire" was also to conceive a son by Solomon, the wisest man in the world. This tradition has some respected acceptance as demonstrated by the 1984 and 1991 airlifts of thousands of Ethiopian "Falashas" to Israel. Upon arrival they were given full citizenship and privileges. This is usually granted only to those who can prove their Jewish ancestry. Many rigorous adherents of Rastafarianism seek to follow the law of Moses and are strict vegetarians who actually shun alcoholthe leavened fruit of the vine. They have also adopted the "Star of David" and the "Lion of Judah" as key religious symbols of identity.

Rastafarians usually focus on the following for biblical authority: 4I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6The LORD shall count, when he writeth up the people, that this man was born there. (Psalm 87:46) [emphasis mine] Rastafarians argue that Psalm 87:4 is a prophetic reference to Haile Selassie being born in Ethiopia as the Messiah. Yet, they have ignored the basic grammatical structure of the overall passage. Psalm 87 speaks of the love the Lord has for Zion (Jerusalem) and its inhabitants. However, the Lord also inspired David to write about a day in which all people would know the Lord and acknowledge Him as such. The Lord then directs His attention to Rahab (Egypt) and Babylon (modern Iraq). He then says He will also speak of them as being among those who will also know the Lord.

The Lord then refers to another group who would one day also know Him. This one consisted of Philistia (southwest Palestine), Tyre (ancient Phoenicia, which is modern Syria and Lebanon), and Ethiopia. Ethiopia is not singled out, but actually included in the group. It is to this group that He will also acknowledge some singled out from those regions as knowing Him. Verse 4 indicates this by literally saying, ". . . this one he was born there."(The is the actual Hebrew rendering.) The prophecy then focuses on Zion and acknowledges that many there will also know the Lord. This is so indicated by His stating, "This and that man was born in her . . ." Thus, the Psalmist was not pointing to any one particular individual as the coming Messiah. That interpretation would indicate there would be a Messiah from each region mentioned in the Psalm as a whole! The Psalm was actually referring to a day in which people from every nation and all families would gather in Jerusalem and acknowledge Yahweh (Jehovah) as their Lord.

That is why verse six adds, "The LORD shall count, when he writeth up the people, that this man was born there." Bearing in mind that italicized words were added by the translators to hopefully clarify the passage, this verse could actually read, "The LORD shall count, when he writeth up the people, this [each one singled out] was born there." The Rastafarians have not only misinterpreted Psalm 87, they have also overlooked the other Scriptural references to the bodily return of the Messiah. (This is referring to the Lords coming at Armageddonnot the "catching away" to take place at least seven years earlier.) These passages indicate the Messiah will return to Earth at the Mount of Olivesnot Ethiopia! One such passage is found in Zechariah: 1Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. 2For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

3Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. 4And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. (Zechariah 14:14) [Emphasis mine. Also see Acts 1:912] Not only does the Bible indicate the Messiah will bodily return to the Mount of Olives, it also indicates He will be recognized by the visible stigmata (i.e., the visible marks) of His crucifixion; 10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

(Zechariah 12:10) [Emphasis mine. Also see Revelation 1:7] Lastly, the distinctive Rastafarian hairstyle that incorporates long dreadlocks often give the "Rastaman" an unscrupulous and ferocious appearance. As a result, many remain leery and respond negatively toward them even though many are honest, hardworking, family oriented, and charitable. I have also discovered that some of them are not racists as many of those were in the early stages of the movement. Unfortunately, many Rastafarians are violently antagonistic toward the Gospel! In June of 1992, my family and I personally discovered this when we preached in the Village of Windward for the first time. There were two Rastafarians present who immediately made their hatred for our message known. If there was ever a time I experienced fear for the cause of Christ, that was it! However, God is faithful and we now have a good relationship with these same menand also many other Roman Catholics in the village as well. PTL! Please pray for us as we continue to reach out to Rastafarians with the Gospel.

Walter Robinson II _________________________________________ Footnotes Please use the BACK or PREVIOUS button on your browser to return to your previous place after viewing the footnote. Unless otherwise noted, sources are of the online type. 1 The Concise Columbia Encyclopedia is licensed from Columbia University Press. Copyright ï¿½ 1995 by Columbia University Press. All rights reserved. 2 The People's Chronology, Licensed from Henry Holt and Company, Inc. Copyright ï¿½ 1994 by James Trager. All rights reserved. BBC - History - Marcus Garvey z Marcus Garvey, c.1920 © Garvey was a Jamaican-born black nationalist who created a 'Back to Africa' movement in the United States. He became an inspirational figure for later civil rights activists. Marcus Garvey was born in St Ann's Bay, Jamaica on 17 August 1887, the youngest of 11 children. He inherited a keen interest in books from his father, a mason and made full use of the extensive family library. At the age of 14 he left school and became a printer's apprentice where he led a strike for higher wages.

From 1910 to 1912, Garvey travelled in South and Central America and also visited London. He returned to Jamaica in 1914 and founded the Universal Negro Improvement Association (UNIA). In 1916, Garvey moved to Harlem in New York where UNIA thrived. By now a formidable public speaker, Garvey spoke across America. He urged African-Americans to be proud of their race and return to Africa, their ancestral homeland and attracted thousands of supporters. To facilitate the return to Africa that he advocated, in 1919 Garvey founded the Black Star Line, to provide transportation to Africa, and the Negro Factories Corporation to encourage black economic independence. Garvey also unsuccessfully tried to persuade the government of Liberia in west Africa to grant land on which black people from America could settle. In 1922, Garvey was arrested for mail fraud in connection with the sale of stock in the Black Star Line, which had now failed. Although there were irregularities connected to the business, the prosecution was probably politically motivated, as Garvey's activities had attracted considerable government attention. Garvey was sent to prison and later deported to Jamaica.

In 1935, he moved permanently to London where he died on 10 June 1940. In 1964, his body was returned to Jamaica where he was declared the country's first national hero. Rasta-man.co.uk rastafarian forum rasta links and rasta info Official Publication: None Organization Structure: No official church buildings or leaders. Each individual group and person is autonomous. Unique Terms: Babylon is Jamaica or the establishment. I and I refers to God in all or the brotherhood of mankind Other Names: Ras Tafari and Rastas While it is most often associated with dreadlocks, smoking of marijuana and reggae music, the Rastafarian religion is much more than simply a religion of Jamaica. With its beginnings in the Jamaican slums, Rastafarianism has spread throughout the world and currently has a membership of over 700,000 (The Rastafarians: Sounds of Cultural Dissonance, Leonard E. Barrett, Sr., p. viii). HISTORY As with many other religious groups, the history of this one also begins before the group itself.

Marcus Garvey, born in 1887, would direct the philosophical ideologies that would eventually grow into the Rastafarian movement. In the early 1920's, Garvey was an influential black spokesman and founder of the "back-to-Africa" movement. He often spoke of the redemption of his people as coming from a future black African king (Magical Blend, June/July 1994, p. 76). On one occasion, Garvey proclaimed, "Look to Africa for the crowning of a Black King, he shall be the Redeemer" (The Rastafarians, p. 67). Only a few years later that prediction would be fulfilled in the person of Ethiopia's king, Haile Selassie. As Barrett has explained, "in the pantheon of the Rastafarians, Marcus Garvey is second only to Haile Selassie" (Ibid). On November 2, 1930, Ras Tafari Makonnen was crowned king of Ethiopia.

Upon his coronation, he claimed for himself the titles of "Emperor Haile Selassie (Power of the Trinity) I, Conquering Lion of the Tribe of Judah, Elect of God and King of the Kings of Ethiopia" (Ethiopia and Haile Selassie, Peter Schwab, editor, p. 11). After the crowning of Selassie and the apparent fulfillment of the millennial expectations of Marcus Garvey, the Rastafarian movement gained a following and officially began in 1930 (The Rastafarians, p. x). One of its early leaders was Leonard Howell, who in 1933 was "arrested by the Jamaican government for preaching a revolutionary doctrine" (The Perennial Dictionary of World Religions, Keith Crim, editor, p. 601). While Howell's doctrines [which will be noted later] helped shape the theology of the movement, his arrest helped shape the movement's organizational structure. As Barrett explained, "The harassment of Howell by the police might have been the reason why Rastafarians have decided to remain leaderless, a decision which has strengthened the movement" (The Rastafarians, p. 91).

One of the key doctrines of Rastafarians had been their expectation that they would one day return to Africa, "the Zion which would be restored to them after centuries in the Diaspora" (Rastaman, p. 243). Garvey, with his "back-to-Africa" ideology had inspired much of this hope. In 1960 this anticipated move seemed potentially possible. With the help of the Jamaican government, a delegation of Rastafarians set out on a mission to Africa. "Though no large-scale immigration to Africa by Jamaicans was achieved, the sending of some Rastafarian leaders to Africa resulted in the movement's enhanced knowledge of African realities, and probably diffused the movement's enthusiasm for immediate repatriation" (The Rastafarians, pp. 100-101). An important historical event in the Rastafarian movement occurred when Haile Selassie visited Jamaica on April 21, 1966. This event resulted in two profound developments within the movement.

First, Selassie convinced the Rastafarian brothers that they "should not seek to immigrate to Ethiopia until they had liberated the people of Jamaica." Second, from that time forth, April 21 has been celebrated as a "special holy day" among Rastafarians (Ibid, pp. 158, 160). On August 27, 1975, Haile Selassie died. With his death came various forms of rationalization from many Rastafarians. The responses concerning Selassie's death ranged from "his death was a fabrication" to "his death was inconsequential because Haile Selassie was merely a `personification' of God" (Rastaman: The Rastafarian Movement in England, Ernest Cashmore, pp. 59-60). As the Magical Blend states, "When Selassie died in 1975, his divinity did not die with him. According to current belief, the Ras Tafari lives on through individual Rastafarians" (June/July 1994, p. 76).

Currently, the Rastafarian movement has official branches in England, Canada, the Caribbean islands and America as well as members in most of the civilized countries (The Perennial Dictionary of World Religions, p. 601). It has also experienced some fragmentation since the death of Selassie. One of the prominent splinter-groups, known as the Twelve Tribes of Israel, founded by Vernon Carrington has its headquarters in New York (The Rastafarians, pp. 210, 227, 236). Other groups which "claim allegiance to Ras Tafari" are the Ethiopian Zion Coptic Church and the Ethiopian World Federation (Ibid, p. 238). DOCTRINE As Cashmore has observed, "The belief system of Ras Tafari was so vague and loosely defined, even at its inception, due to its lack of a single authoritative voice, that what was to be acceptable doctrine was largely a matter of individual interpretation" (Rastaman, p. 7). Early in the history of the movement, Leonard Howell gave the Rastafarians six principles.

"(1) hatred for the White race; (2) the complete superiority of the Black race; (3) revenge on Whites for their wickedness; (4) the negation, persecution, and humiliation of the government and legal bodies of Jamaica; (5) preparation to go back to Africa; and (6) acknowledging Emperor Haile Selassie as the Supreme Being and only ruler of Black people" (The Rastafarians, p. 85). As Barrett notes, "This first glimpse of the new doctrine that launched the Rastafarian movement has not changed significantly over the years" (Ibid). Aside from these six principles are two overriding concepts that are key to the Rastafarian system. First is the idea or teaching about Babylon which refers to the Jamaican government, the establishment or the white oppressors in general (Ibid, pp. xiii, 3, 89). The second concept is that of I and I which has "become arguably the most important theoretical tool apart from the Babylonian conspiracy in the Rastafarian repertoire" (Rastaman, p. 66). Cashmore explains, "I and I is an expression to totalize the concept of oneness.

`I and I' as being the oneness of two persons. So God is within all of us and we're one people in fact. `I and I means that God is in all men. The bond of Ras Tafari is the bond of God, of man. But man itself needs a head and the head of man is His Imperial Majesty Haile Selassie of Ethiopia'" (Ibid, p. 67). Other doctrines which are more loosely taught and believed by the Rastafarians are the following: 1) Rastafarians have a doctrine of avatar which is very similar to Hinduism. They believe, "God revealed himself in the person of Moses, who was the first avatar or savior. The second avatar was Elijah. The Third avatar was Jesus Christ. Now the advent of Ras Tafari is the climax of God's revelation" (The Rastafarians, p. 112). They even teach that Jesus predicted the coming of Haile Selassie (Ibid, p. 106). 2) As with many new religious movements, the Rastafarians only accept the Bible conditionally preferring those passages that can be forced to harmonize with their unique doctrines.

"Rastas accept the Bible as their central text with the proviso that much of its original material had been deliberately distorted during its translation into English. It is necessary, therefore, to interpret the Bible as critically as possible and recognize the aspects of it which might have been flushed out, included or altered in meaning." Further, they prefer an allegorical approach to Bible interpretation claiming that the pages of Scripture should be searched for "hidden meanings and directives" (Rastaman, p. 74). 3) A physical feature that sets the Rastafarians apart from all other groups is the wearing of their hair in dreadlocks. "Dreadlocks were inspired by a biblical injunction against the cutting of one's hair" (Magical Blend, June/July 1994, p. 76). 4) Another commonly held belief among the Rastafarians is their emphasis on the smoking of marijuana. "Likewise, ganga or marijuana is considered to be the `holy herb' mentioned in the Bible and its smoking is a holy sacrament to many" (Ibid, June/July 1994, p. 76).

As Barrett explains, through the use of ganga, the Rastafarian reaches an altered state of consciousness. In this altered state, "the revelation that Haile Selassie is God and that Ethiopia is the home of the Black" is realized. "The herb is the key to new understanding of the self, the universe, and God. It is the vehicle to cosmic consciousness" (The Rastafarians, pp. 254-255). 5) In line with their idea of being the supreme race, the Rastafarians also believe that they "1/4were the reincarnations of the ancient tribes of Israel who had been enslaved and kept in exile by their white oppressors, the agents of Babylon" (Rastaman, p. 129) 6) True Rastafarians are also vegetarians (The Rastafarians, p. 126). BIBLICAL RESPONSE As with many other groups which selectively acknowledge biblical passages, the Rastafarians will only accept those parts of the Bible which appear to agree with their unique theological perspectives. However, the following verses may be of some help.

1) Haile Selassie is not the latest avatar of God, for Jesus was the fullness of God. John 1:16; Eph. 1:20-23; Col. 1:19, 2:9. 2) No race is superior to any other race. Gal. 3:28; Col. 3:11. 3) While it is true that the Bible does have meanings on various levels of interpretation, it is not a concealed book. Also, it is not a book that can be selectively believed. Rom. 15:4; 2 Tim. 3:16; 2 Peter 1:20. 4) The Rastafarian's view of Jesus being only one of several "avatars" depreciates Christ's unique claims to deity and His role as sole mediator between God and man. John 8:58; Acts 4:12; 1Tim. 2:5.

By Rick Branch from - (edited here by Ras Nick) site design by joeaverage - best viewed in Internet Explorer Rastafari movement - Credo Reference Topic Page: Rastafari movement Definition: Rastafarianism from Philip's Encyclopedia West Indian religion focusing on veneration of Ras Tafari (Haile Selassie I). The movement was started in Jamaica in the 1920s by Marcus Garvey. He advocated a return to Africa in order to overcome black oppression. Followers of Rastafarianism follow a strict diet, and are forbidden various foods including pork, milk and coffee. Summary Article: RASTAFARI from Africa and the Americas: Culture, Politics, and History Image from: Jamaican-born Bob Marley, the key figure in the... in Britain and the Americas: Culture, Politics, and History The Rastafari movement is a cultural, religious, and political movement that began in the early 1930s among the descendants of African slaves in the Caribbean nation of Jamaica. Its central tenets are liberation from white oppression, black supremacy, and the doctrine of repatriation to Africa for the Diaspora, as well as the divinity of Haile Selassie, the former Ethiopian emperor.

While the Rastafari tradition is not a form of Christianity, and is in some cases hostile to that faith, it incorporates some Christian elements—for instance, the world outside Africa is viewed as “Babylon,” Africa is “Zion,” and God is “Jah” (from “Jehovah”). The movement grew out of longstanding traditions in Jamaica—particularly black resistance to oppression, which gave rise to numerous revolts against colonialists, and “Ethiopianism,” which traced black Africans’ lineage to the rulers of the ancient Egyptian and Ethiopian dynasties and viewed Africa as the promised land of the Bible. Ethiopianism found its greatest spokesman in Marcus Garvey, the Jamaican union leader and founder of the Universal Negro Improvement Association. Garvey was a proponent of Pan-Africanism, the goal of which was to unite people of color against imperialism, and he launched the Back to Africa movement in the 1920s. He quoted Psalm 68 (“Princes shall come out of Egypt and Ethiopia shall stretch forth its hands unto God”) to emphasize the noble destiny of Africans and their descendants.

He is also believed to have said “Look to Africa for the crowning of a Black King; he shall be the Redeemer.” The crowning of Haile Selassie I as the emperor of Ethiopia in 1930 was seen as the fulfillment of Garvey’s prophecy, though Garvey himself was critical of him. The early Rastafari preachers declared Selassie to be the messiah, the reincarnation of Jesus Christ. Further evidence of the African king’s divinity was his biblically inspired title, which put him in the line of descent from King Solomon: “King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah.” Rastafari is derived from the emperor’s precoronation name, Tafari Makonnen, and the Ethiopian (Amharic) word for duke—ras. Leonard Howell was the most prominent of a handful of preachers who began preaching the new religion. After traveling in Africa and America, he returned to Jamaica to spread his message of repatriation and resistance in “street meetings” in the slums of Kingston.

The area was home to many urban poor, mostly peasants who had migrated from Jamaica’s rural areas over the decades since emancipation (in 1834). He and other ministers quickly gained followings—as well as attention from the government for their revolutionary views. Howell was convicted for sedition in 1933 for abusing the government and sentenced to jail, along with the three other major Rastafari leaders of the time. Following his release, Howell retreated to the hills above Kingston, where he oversaw Pinnacle—a community of believers numbering about 1,000, by some estimates—from 1940 until 1954. Various principles of the Rastafari movement crystallized here, including the use of ganja, or cannabis, as a religious sacrament. Ganja was said to have grown on the grave of King Solomon and was a major cash crop for Howell’s group. He also preached resistance to the established order, and Pinnacle became the target of raids and arrests until it was destroyed by the government in 1954 and its followers dispersed in the Shanty-Town or Back-O-Wall area of Kingston. Howell was later committed to Kingston Mental Hospital.

Other fundamental principles of the tradition to emerge in its early years were a vegetarian diet known as “i-tal” (which means the “essence” or “nature of things”); the prohibition of alcohol; the use of the red, gold, and green colors (from the Ethiopian flag); and the long, matted dreadlock hairstyle, a custom that is dictated by the biblical verse Leviticus 21:5 (“they shall not make baldness upon their head”) and which also connotes a rejection of social norms. Other traditions include “reasonings,” or philosophical discussion sessions, and celebrations known as “nyabingi” that involve dance, drumming, and ganja. A distinctive vocabulary known as “i-talk” is another hallmark of the movement. The words “me” and “you” are never used, for instance; instead, “I and I” expresses the concept of oneness. “Irie” is another special term that denotes positivity. After the destruction of Pinnacle, a new phase of Rastafari movement began.

Its adherents advocated militant resistance to the establishment and the destruction of “Babylon.” A series of violent clashes with the government ensued in which Rastas were sometimes killed, and often arrested and forced to submit to having their locks cut off. In 1958, hundreds of Rastas tried to capture the city of Kingston in the name of Haile Selassie. In 1959, an armed encampment was raided and its leader, the Rev. Claudius Henry, arrested. In 1966, with the Rastafari widely seen as a revolutionary threat, the government bulldozed Back-O-Wall, an area it had targeted for development—resulting in the destruction of several Rasta camps. At the same time, while the Rastafari displayed a general distrust of organized politics, there were efforts made by some members to bring about reforms. In 1960, a government report was issued urging that Rasta concerns be taken seriously, and in 1961, an unofficial delegation was dispatched to Africa to explore repatriation.

Ras Sam Brown, the first Rastafari to foray into politics with an unsuccessful run in 1961 at a Parliament seat, wrote up a manifesto containing twenty-one points. In it, he proposed that the movement take power with the goal of “uplift[ing]... the poor and oppressed,” and that a government be set up under the “Repatriation and Power” banner. This focus on empowerment at home was reinforced by the historic visit to Jamaica in 1966 by Emperor Haile Selassie I—his first and only trip to the island nation. Selassie himself was a member of the Ethiopian Orthodox Church and strongly discouraged ideas of his divinity. He also earned a reputation as a despot, especially after the Ethiopian famine of the 1970s, when he made sure to keep his pet lions fed while people were starving. He was deposed by the army in 1974. Still, he continued to be seen as divine by the Rastafari, even more so after his death in 1975.

On the 1966 visit, the anniversary of which is still celebrated by Rastafari, he brought a message to the enthusiastic crowds that came to greet him—that the Rastafari should not seek to be repatriated before they had succeeded in liberating the people of Jamaica. In the latter half of the twentieth century, various waves of migration brought the Rastafari movement (if not its substance, then its style) to Central America, Cuba, England, Canada, and the United States. The movement entered pop culture in the 1970s with the emergence of Bob Marley and the spread of reggae, which touches on Rastafari themes and is inspired by the Nyabinghi music. The Rastafari movement’s adherents are now believed to number about 1 million worldwide. Currently, the movement includes three major groups, which are known as “houses” or “mansions”: the House of Nyabinghi; the Twelve Tribes of Israel; and the Bobo Ashanti.

The House of Nyahbinghi is an ascetic sect whose motto is “Death to black and white downpressors.” The Twelve Tribes of Israel, which took hold among middle-class Jamaicans in the 1970s, revere their late founder, Vernon Carrington, as a prophet. (He was known as Prophet Gad.) The group is the most doctrinaire of the three and places a strong emphasis on the Bible. It also has a stated policy of including all races. The fundamentalist Bobo (pronounced Bob-bo) Ashanti sect members wear turbans and robes, and live in a utopian community called Bobo Hill in Jamaica, where they raise money by selling handmade brooms. Charles Edwards, also known as Prince Edward Emmanuel Charles VII, founded the group in the 1950s and is seen as part of a Holy Trinity that includes Haile Selassie and Marcus Garvey. References Barrett, Leonard S. Sr. The Rastafarians. 3rd ed. Boston: Beacon Press, 1997. Chevannes, Barry. Rastafari: Roots and Ideology. Syracuse, NY: Syracuse University Press, 1994.

Wendy Blake MLA Blake, W. (2008). Rastafari. In R. M. Juang, & N. A. Morrissette (Eds.), Africa and the Americas: culture, politics, and history. Santa Barbara, CA: ABC-CLIO. Retrieved from Blake, Wendy. "Rastafari." In Africa and the Americas: Culture, Politics, and History, edited by Richard M. Juang, and Noelle Anne Morrissette. ABC-CLIO, 2008. Blake, W. (2008). Rastafari. In R.M. Juang & N.A. Morrissette (Eds.), Africa and the Americas: culture, politics, and history. [Online]. Santa Barbara: ABC-CLIO. Available from: [Accessed 18 January 2017]. Blake, Wendy. "Rastafari." Africa and the Americas: Culture, Politics, and History, edited by Richard M. Juang, and Noelle Anne Morrissette, ABC-CLIO, 2008. Credo Reference, Accessed 18 Jan 2017.

Images What Is Rastafarianism? Who Was Bob Marley? : Christian Courier What Is Rastafarianism? Who Was Bob Marley? by Wayne Jackson “What is the religion called Rastafarianism, and how is such related to the Jamaican entertainer, Bob Marley (1945-1981)?” Rastafarianism is a religious movement (especially popular in Jamaica — 5% to 10% of the population) that is less than a century old. It had its beginnings in a black, political movement that started in the 1920s/30s. One of the early influences who paved the way for the rise of this cult was Marcus Garvey (1887-1940). Garvey, who lived in New York City, believed that the black man would never receive fair treatment in a white man’s world. He thus organized a “back-to-Africa” movement that attracted thousands of followers among the poor blacks of certain large-city urban areas. Garvey was convicted of mail fraud, spent time in prison, and finally returned to his native Jamaica in 1927.

At about the same time, Garvey allegedly “prophesied” that a black king would be crowned in Africa, and through that monarch deliverance for dark-skin people would be realized eventually. Garvey himself never joined the subsequent religious movement that became known as Rastafarianism. In 1930, a man by the name of Ras Tafari Makonnen (1893-1975) was crowned as emperor of Ethiopia. He became more popularly known as Haile Selassie I (signifying, “Power of the Trinity”), a name he chose for himself. Selassie was from a dynasty that boasted of having descended from a union between King Solomon and the Queen of Sheba (of which there is no biblical evidence).

At his coronation, he was exalted as “King of Kings, Lord of Lords, His Imperial Majesty of the Conquering Lion of the Tribe of Judah, Elect of God.” In the minds of many, Selassie was perceived as the “fulfillment” of Marcus Garvey’s earlier “prophecy.” The followers of Selassie began to designate themselves as “Rastafarians,” after the emperor’s original name (though, apparently, Selassie himself never joined the sect). The main focus of the movement was in Jamaica, but many Rastafarians migrated to the United States in the 1960s/70s. They now number more than 1,000,000 world-wide. Like many other systems, Rastafarianism has segments within it that advocate various shades of religious ideas. But these sects have one thing in common. Each teaches doctrines that are antagonistic to the Christian system as revealed in the New Testament. Here is a brief listing of some of the false ideas associated with this religious movement.

Selassie Divine Though Haile Selassie died in 1975, some Rastafarians believe he is alive still; most, however, simply honor him as their “King of Kings” in “spirit.” He is considered to be “divine.” The Three Incarnations The “god” of this hybrid religion is called “Jah” (an abbreviated form of “Jehovah”), whom many devotees believe had “three incarnations” – Melchizedek, Jesus Christ, and Haile Selassie (who was supposed to be the ultimate embodiment of “Jah”). Each of these persons is alleged to have been a “savior” in some sense. Black Judaism An especially important doctrine of the movement (known as “Black Judaism”) is the notion that the black race constitutes the modern counterpart of the ancient Hebrews. Supposedly, the white race descended from a very wicked civilization, and is an “unnatural” segment of humanity. The ultimate hope of militant Rastafarians is that all black people can return to Africa for a while, though eventually they hope to span the globe and become the dominate race of humanity.

Many of them believe (and hope) that, ultimately, the world’s white population will experience a total collapse. Rastafarianism among black people is as radical as the obnoxious white-supremacist groups are among Caucasians. Some Rastas believe that the white man’s “god” is Satan, and white people are to be designated as spiritual “Babylon.” The Rastafarian populous has but a small minority of non-blacks. The “Black Man’s Bible” The religious text of the Rastafarians is called “The Holy Piby,” also designated as the “Black Man’s Bible.” This volume was compiled by Robert A. Rogers between 1913-1917. Rastas allege that, under the influence of the early Roman popes, church scholars distorted the Amharic Bible by characterizing God and his prophets as being Caucasian, instead of black. “Wisdom Weed” The “sacrament” of Rastafarianism is ganja (marijuana), called the “wisdom weed.” Leaders urge adherents to smoke marijuana as a religious ritual.

Supposedly, marijuana was found growing on Solomon’s grave, and it is claimed that there is biblical support for the spiritual use of “pot” – in scripture texts such as Exodus 10:12; Psalms 104:14, which suggest that “herbs” were created for man. Dreadlocks A Symbol of “Racial Selfhood” Many Rastafarian men allow their hair to grow out into “dreadlocks” — the term “dread” having become a praise-word in their vocabulary. It is employed to describe the “confrontation” of a people who are struggling to maintain “racial selfhood,” which they contend has been denied them. In part, the purpose behind these long plaits of hair is to demonstrate a contrast to the generally straight hair of Caucasians, and to “mock” those who disdain their bedraggled appearance.

Core Beliefs As mentioned earlier, Rastafarians are not united in their beliefs, but some core concepts are these: hatred for the white race, the superiority of blacks, the hope of an eventual return to Africa, the acknowledgement of Haile Selassie as the “Supreme Being” and only ruler of black people, and no existence after this life. Ethiopia is considered to be the Rasta “heaven on Earth,” and there is no such place as an eternal punishment in “hell.” Bob Marley: Rasta Populist Bob Marley (1945-1981) was a Jamaican who helped popularize Rastafarianism during the 1970s. He and his musical group (the Wailers) blended traditional Jamaican music with various other forms (e.g., American rhythm and blues) into a style known as Reggae (though some traditional Rastas consider this form of music as a “sellout” to white “Babylon”). Marley, a heavy pot-smoker, was a militant follower and advocate of Rastafarianism.

Students of this movement suggest that Marley became a symbol of “Rasta values and beliefs.” He died of cancer in 1981, though his popularity lives on in some who may be unaware of (or undisturbed by) his heretical religious inclinations. This brief essay has not been designed as a refutation of Rastafarianism. That hardly needs to be done on behalf of anyone who even remotely respects the teaching of Jesus Christ. This discussion has been intended merely to inform those who may not be familiar with the doctrines and practices of this cult. References Mather, George A. & Nichols, Larry A. (1993), Dictionary of Cults, Sects, Religions and the Occult (Grand Rapids: Zondervan).

Question: Who was the founder of the Back to Africa movement who largely inspired Rastafarianism?
Answer: Marcus Garvey